{"id":17013,"date":"2021-05-28T06:35:57","date_gmt":"2021-05-28T11:35:57","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=17013"},"modified":"2023-05-07T07:32:53","modified_gmt":"2023-05-07T12:32:53","slug":"psalm-22-part-9","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=17013","title":{"rendered":"Psalm 22, Part 9"},"content":{"rendered":"

This is a continuing look into Psalm 22 as the music<\/a> in Jesus\u2019 heart as He endured<\/a> the cross.<\/p>\n\n\n\n\n\n
\n

Masoretic Text<\/p>\n<\/td>\n

Septuagint<\/td>\n<\/tr>\n
Psalm 22:15 (Tanakh)<\/td>\nPsalm 22:15 (NET)<\/td>\nPsalm 21:16 (NETS)<\/td>\n\n

Psalm 21:16 (Elpenor English)<\/p>\n<\/td>\n<\/tr>\n

My strength (\u05db\u05bc\u05b9\u05d7\u05b4\u0597\u05d9<\/a>) is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.<\/td>\nThe roof of my mouth (k\u014da\u1e25<\/em>, \u05db\u05d7\u05d9<\/a>) is as dry as a piece of pottery; my tongue sticks to my gums. \u00a0You set me in the dust of death.<\/td>\nmy strength (\u1f30\u03c3\u03c7\u1f7b\u03c2<\/a> \u03bc\u03bf\u03c5<\/a>) was dried up like a potsherd, and my tongue is stuck to my throat, and to death’s dust you brought me down,<\/td>\nMy strength (\u1f30\u03c3\u03c7\u1f7b\u03c2<\/a> \u03bc\u03bf\u03c5<\/a>) is dried up, like a potsherd; and my tongue is glued to my throat; and thou hast brought me down to the dust of death.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The NET note (33<\/a>) explaining this translation\u2014The roof of my mouth<\/em>\u2014reads:<\/p>\n

Heb \u201cmy strength\u201d (\u05db\u05bc\u05b9\u05d7\u05b4\u05d9, kokhi), but many prefer to emend the text to \u05d7\u05b4\u05db\u05bc\u05b4\u05d9 (khiki, \u201cmy palate\u201d; cf. NEB, NRSV \u201cmy mouth\u201d) assuming that an error of transposition has occurred in the traditional Hebrew text.<\/em><\/p><\/blockquote>\n

Since the Septuagint also has \u1f30\u03c3\u03c7\u1f7b\u03c2<\/a> \u03bc\u03bf\u03c5<\/a> (a form of \u1f10\u03b3\u03ce<\/a>), My strength<\/em>, this \u201cerror of transposition\u201d would have occurred, taken root and spread sometime prior to the translation of the Septuagint<\/a>.\u00a0 Regardless the theme of dryness following the melting heart of the previous verse<\/a> is fairly clear.<\/p>\n

So whether it was his strength <\/em>or the roof of<\/em> [his] mouth<\/em>, it was dried up<\/em> (y\u0101\u1e07\u0113\u0161<\/em>, \u05d9\u05b8\u0598\u05d1\u05b5\u059a\u05e9\u05c1<\/a>; Septuagint: \u1f10\u03be\u03b7\u03c1\u1f71\u03bd\u03b8\u03b7<\/a>, a form of \u03be\u03b7\u03c1\u03b1\u03af\u03bd\u03c9<\/a>) like a potsherd<\/em>.\u00a0 His tongue cleaveth<\/em>, sticks <\/em>(d\u0101\u1e07aq<\/em>, \u05de\u05bb\u05d3\u05b0\u05d1\u05bc\u05b8\u05a3\u05e7<\/a>; Septuagint: \u03ba\u03b5\u03ba\u1f79\u03bb\u03bb\u03b7\u03c4\u03b1\u03b9<\/a>, a form of \u03ba\u03bf\u03bb\u03bb\u03ac\u03c9<\/a>) to his jaws<\/em>, gums<\/em>.\u00a0 He was brought<\/em>\u2026into the dust<\/em> (\u02bf\u0101p\u0304\u0101r<\/em>, \u05dc\u05b7\u05bd\u05e2\u05b2\u05e4\u05b7\u05e8<\/a>; Septuagint: \u03c7\u03bf\u1fe6\u03bd<\/a>, a form of \u03c7\u03bf\u1fe6\u03c2<\/a>) of death<\/em>.<\/p>\n

\u201cI am thirsty!\u201d<\/em>[1]<\/sup><\/a> Jesus said from the cross.\u00a0 The NET note (84<\/a>) reads:<\/p>\n

In order to fulfill (\u03c4\u03b5\u03bb\u03b5\u03b9\u03c9\u03b8\u1fc7 [telei\u014dth\u0113], a wordplay on the previous statement that everything was completed [\u03c4\u03b5\u03c4\u03ad\u03bb\u03b5\u03c3\u03c4\u03b1\u03b9, tetelestai]) the scripture, he said, \u201cI am thirsty.\u201d The scripture referred to is probably Ps 69:21<\/a>, \u201cThey also gave me gall for my food, and for my thirst they gave me vinegar to drink.\u201d Also suggested, however, is Ps 22:15<\/a>, \u201cMy tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.\u201d Ps 22:1<\/a> reads \u201cMy God, my God, why have you forsaken me?,\u201d a statement Jesus makes from the cross in both Matt 27:46<\/a> and Mark 15:34<\/a>. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39<\/a> associates the living water with the Holy Spirit, Jesus\u2019 statement here in 19:28<\/a> amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1<\/a>, Matt 27:46<\/a>, and Mark 15:34<\/a>).<\/em><\/p><\/blockquote>\n

Sometimes a cigar is just a cigar<\/a>.\u00a0 So I\u2019m going with Jesus was thirsty, rather than that He was abandoned (John 1:32-34<\/a>) by the Holy Spirit.\u00a0 He was offered something to drink and received <\/em>(\u1f14\u03bb\u03b1\u03b2\u03b5\u03bd<\/a>, a form of \u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03c9<\/a>) it (John 19:29, 30 NET):<\/p>\n

A[2]<\/sup><\/a><\/em> jar full of sour wine was there, so[3]<\/sup><\/a><\/em> they put a sponge soaked[4]<\/sup><\/a><\/em> in sour wine[5]<\/sup><\/a><\/em> on a branch of hyssop[6]<\/sup><\/a><\/em> and lifted it to his mouth. \u00a0When he had received the sour wine,[7]<\/sup><\/a><\/em> Jesus said, \u201cIt is completed!\u201d \u00a0Then he bowed his head and gave up his spirit.<\/p><\/blockquote>\n

In other words, He drank the sour wine<\/em> and died, gave up his spirit<\/em>.<\/p>\n\n\n\n\n\n
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Masoretic Text<\/p>\n<\/td>\n

Septuagint<\/td>\n<\/tr>\n
Psalm 22:16 (Tanakh)<\/td>\nPsalm 22:16 (NET)<\/td>\nPsalm 21:17 (NETS)<\/td>\n\n

Psalm 21:17 (English Elpenor)<\/p>\n<\/td>\n<\/tr>\n

For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced (\u05db\u05bc\u059c\u05b8\u05bd\u05d0\u05b2\u05e8\u05b4\u0597\u05d9<\/a>) my hands and my feet.<\/td>\nYes, wild dogs surround me\u2014a gang of evil men crowd around me; like a lion (‘\u0103r\u00ee<\/em> or k\u0101r\u00e2<\/em>, \u05db\u05d0\u05e8\u05d9, H738<\/a> or H3738<\/a>) they pin my hands and feet.<\/td>\nbecause many dogs encircled me, a gathering of evildoers surrounded me. \u00a0They gouged (\u1f64\u03c1\u03c5\u03be\u03b1\u03bd<\/a>) my hands and feet;<\/td>\nFor many dogs have compassed me: the assembly of the wicked doers has beset me round: they pierced (\u1f64\u03c1\u03c5\u03be\u03b1\u03bd<\/a>) my hands and my feet.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The Hebrew word \u05db\u05bc\u059c\u05b8\u05bd\u05d0\u05b2\u05e8\u05b4\u0597\u05d9, they pierced<\/em> (Tanakh), like a lion they pin<\/em> (NET), appears in both lists of verses in the lexicon on blueletterbible.org<\/a>: as a form of \u05d0\u05b2\u05e8\u05b4\u05d9<\/a> (‘\u0103r\u00ee<\/em>) and as a form of \u05db\u05bc\u05b8\u05e8\u05b8\u05d4<\/a> (k\u0101r\u00e2<\/em>).\u00a0 There doesn\u2019t seem to be any real question that the printed form \u05db\u05bc\u059c\u05b8\u05bd\u05d0\u05b2\u05e8\u05b4\u0597\u05d9 in the Masoretic text is a form of \u05d0\u05b2\u05e8\u05b4\u05d9<\/a> (‘\u0103r\u00ee<\/em>).\u00a0 A table of the occurrences of forms of \u05d0\u05b2\u05e8\u05b4\u05d9 (‘\u0103r\u00ee<\/em>) in the Psalms follows.<\/p>\n\n\n\n\n\n\n\n\n\n\n
\n

<\/a>Forms of H738: \u05d0\u05b2\u05e8\u05b4\u05d9 (Hebrew)<\/p>\n<\/td>\n<\/tr>\n

Reference<\/td>\nHebrew<\/td>\nTanakh<\/td>\nNET<\/td>\nBLB Septuagint<\/td>\nELpenor Septuagint<\/td>\n<\/tr>\n
Psalm 7:2<\/td>\n\u05db\u05bc\u05b0\u05d0\u05b7\u05e8\u05b0\u05d9\u05b5\u05a3\u05d4<\/td>\nlike a lion<\/td>\nlike a lion<\/td>\n\u1f61\u03c2<\/a> \u03bb\u1f73\u03c9\u03bd<\/a><\/td>\n\u1f61\u03c2<\/a> \u03bb\u1f73\u03c9\u03bd<\/a><\/td>\n<\/tr>\n
Psalm 10:9<\/td>\n\u05db\u05bc\u05b0\u05d0\u05b7\u05e8\u05b0\u05d9\u05b5\u05ac\u05d4<\/td>\nas a lion<\/td>\nlike a lion<\/td>\n\u1f61\u03c2<\/a> \u03bb\u1f73\u03c9\u03bd<\/a><\/td>\n\u1f61\u03c2<\/a> \u03bb\u1f73\u03c9\u03bd<\/a><\/td>\n<\/tr>\n
Psalm 17:12<\/td>\n\u05db\u0596\u05bc\u05b0\u05d0\u05b7\u05e8\u05b0\u05d9\u05b5\u05d4<\/td>\nLike as a lion<\/td>\nNote 27: Heb \u201clike a lion\u201d<\/td>\n\u1f61\u03c3\u03b5\u1f76<\/a> \u03bb\u1f73\u03c9\u03bd<\/a><\/td>\n\u1f61\u03c3\u03b5\u1f76<\/a> \u03bb\u1f73\u03c9\u03bd<\/a><\/td>\n<\/tr>\n
Psalm 22:13<\/td>\n\u05d0\u059c\u05b7\u05e8\u05b0\u05d9\u05b5\u0597\u05d4<\/td>\nlion<\/td>\nlion<\/td>\n\u1f61\u03c2<\/a> \u03bb\u1f73\u03c9\u03bd<\/a><\/td>\n\u1f61\u03c2<\/a> \u03bb\u1f73\u03c9\u03bd<\/a><\/td>\n<\/tr>\n
Psalm 22:16<\/td>\n\u05db\u05bc\u059c\u05b8\u05bd\u05d0\u05b2\u05e8\u05b4\u0597\u05d9<\/td>\npierced<\/td>\nlike a lion they pin<\/td>\n\u1f64\u03c1\u03c5\u03be\u03b1\u03bd<\/a><\/td>\n\u1f64\u03c1\u03c5\u03be\u03b1\u03bd<\/a><\/td>\n<\/tr>\n
Psalm 22:21<\/td>\n\u05d0\u05b7\u05e8\u05b0\u05d9\u05b5\u0591\u05d4<\/td>\nfrom the lion’s<\/td>\nof the lion<\/td>\n\u03bb\u1f73\u03bf\u03bd\u03c4\u03bf\u03c2<\/a><\/td>\n\u03bb\u1f73\u03bf\u03bd\u03c4\u03bf\u03c2<\/a><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The Septuagint is the problem here: While every other occurrence was translated \u03bb\u1f73\u03c9\u03bd<\/a> or \u03bb\u1f73\u03bf\u03bd\u03c4\u03bf\u03c2<\/a> (a form of \u03bb\u1f73\u03c9\u03bd, lion<\/em>) the occurrence in question was translated \u1f64\u03c1\u03c5\u03be\u03b1\u03bd<\/a> (a form of \u1f40\u03c1\u03cd\u03c3\u03c3\u03c9<\/a>, not a lion<\/em>). It doesn\u2019t seem like a translation of any form of \u05d0\u05b2\u05e8\u05b4\u05d9<\/a> (‘\u0103r\u00ee<\/em>) at all. \u00a0\u201cWhere, then, does the \u2018pierced\u2019 rendering come from?\u201d Conrad R. Gren<\/a> asked rhetorically in an article\u2014\u201cPiercing the Ambiguities of Psalm 22:16 and the Messiah\u2019s Mission<\/a>\u201d\u2014published June 2005 in the Journal of Evangelical Theological Society<\/a>:<\/p>\n

First, we note that this translation predates the KJV. The Geneva Bible of 1560 states, \u201cthey perced mine hands and my feete,\u201d while the KJV reads, \u201cthey pierced my hands and my feet.\u201d These readings come from the Greek Septuagint and Jerome\u2019s Latin Vulgate. Psalm 22:16 is one place where the LXX best reflects the original Hebrew <\/em>Vorlage<\/a> text.<\/em><\/p><\/blockquote>\n

Jeff A. Benner<\/a> explained the Hebrew issue in an article\u2014Psalm 22:17: “Like a lion” or “they pierced?”<\/a><\/em>\u2014on the Ancient Hebrew Research Center<\/a> online:<\/p>\n

The word \u05db\u05d0\u05e8\u05d9 (<\/em>ka\u2019ari) is the Hebrew word \u05d0\u05e8\u05d9 (<\/em>ari) meaning \u201clion,\u201d with the prefix \u05db (<\/em>k) meaning \u201clike.\u201d So \u05db\u05d0\u05e8\u05d9 (<\/em>ka\u2019ari) means \u201clike a lion.\u201d The word \u05db\u05d0\u05e8\u05d5 (<\/em>ka’aru) is the Hebrew verb \u05db\u05d0\u05e8 (<\/em>K.A.R) meaning \u201cto dig\u201d or possibly \u201cto pierce\u201d (the meaning of this word is determined by examining other Semitic languages that do use this word). When the letter vav (\u05d5) is added to the end of a verb, it identifies the verb as perfect tense (similar to our past tense) and the subject of the verb as third person, masculine, plural. So this verb would be translated as \u201cthey dug\u201d or \u201cthey pierced.\u201d<\/em><\/p><\/blockquote>\n

Mr. Benner also described the difference between reading printed text and manuscripts:<\/p>\n

The Hebrew word \u05db\u05d0\u05e8\u05d9 (<\/em>ka’ariy-like a lion) is the word found in the Masoretic Hebrew text in this verse. However, in the Dead Sea Scrolls, which is 1,000 years older than the Masoretic Hebrew text, the letters yud and vav look almost identical, so it is possible, from the Dead Sea Scrolls to read this word as \u05db\u05d0\u05e8\u05d5 (<\/em>ka\u2019aru) or \u05db\u05d0\u05e8\u05d9 (<\/em>ka\u2019ariy).<\/em><\/p><\/blockquote>\n

\u201cIf Psalm 22:17 is translated with the word \u05db\u05d0\u05e8\u05d5 (ka’aru<\/em>),\u201d Mr. Benner wrote, \u201cthen it would read as; For dogs will surround me, the assembly of evil ones encompasses me; they pierced my hands and feet<\/em>.\u201d\u00a0 A table of all occurrences of forms of \u05db\u05bc\u05b8\u05e8\u05b8\u05d4<\/a> (k\u0101r\u00e2<\/em>) follows:<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\n

<\/a>Forms of H3738: \u05db\u05bc\u05b8\u05e8\u05b8\u05d4 (Hebrew) \u05db\u05bc\u05b0\u05e8\u05b8\u05d0 (Aramaic)<\/p>\n<\/td>\n<\/tr>\n

Reference<\/td>\nHebrew<\/td>\nTanakh<\/td>\nNET<\/td>\nBLB Septuagint \/ ELpenor Septuagint<\/td>\n<\/tr>\n
Genesis 26:25[8]<\/sup><\/a><\/td>\n\u05d5\u05b7\u05d9\u05bc\u05b4\u05db\u05b0\u05e8\u05d5\u05bc<\/td>\ndigged<\/td>\ndug<\/td>\n\u1f64\u03c1\u03c5\u03be\u03b1\u03bd<\/a>, a form of \u1f40\u03c1\u03cd\u03c3\u03c3\u03c9<\/a><\/td>\n<\/tr>\n
Genesis 50:5<\/td>\n\u05db\u05bc\u05b8\u05e8\u05b4\u05a4\u05d9\u05ea\u05b4\u05d9<\/td>\nhave digged<\/td>\ndug<\/td>\n\u1f64\u03c1\u03c5\u03be\u03b1<\/a>, a form of \u1f40\u03c1\u03cd\u03c3\u03c3\u03c9<\/a><\/td>\n<\/tr>\n
Exodus 21:33<\/td>\n\u05d9\u05b4\u05db\u05b0\u05e8\u05b6\u05a5\u05d4<\/td>\nshall dig<\/td>\ndigs<\/td>\n\u03bb\u03b1\u03c4\u03bf\u03bc\u1f75\u03c3\u1fc3<\/a>, a form of \u03bb\u03b1\u03c4\u03bf\u03bc\u03ad\u03c9<\/a><\/td>\n<\/tr>\n
Numbers 21:18[9]<\/sup><\/a><\/td>\n\u05db\u05bc\u05b8\u05e8\u05a8\u05d5\u05bc\u05d4\u05b8\u0599<\/td>\ndelved<\/td>\nopened<\/td>\n\u1f10\u03be\u03b5\u03bb\u03b1\u03c4\u1f79\u03bc\u03b7\u03c3\u03b1\u03bd<\/a>, a form of \u1f10\u03ba\u03bb\u03b1\u03c4\u03bf\u03bc\u03ad\u03c9<\/a><\/td>\n<\/tr>\n
2 Chronicles 16:14<\/td>\n\u05db\u05bc\u05b8\u05bd\u05e8\u05b8\u05d4<\/td>\nhad made<\/td>\nhad carved out<\/td>\n\u1f64\u03c1\u03c5\u03be\u03b5\u03bd<\/a>, a form of \u1f40\u03c1\u03cd\u03c3\u03c3\u03c9<\/a><\/td>\n<\/tr>\n
Job 6:27<\/td>\n\u05d5\u059c\u05b0\u05ea\u05b4\u05db\u05b0\u05e8\u0597\u05d5\u05bc<\/td>\ndig<\/td>\nauction off[10]<\/sup><\/a><\/td>\n\u1f10\u03bd\u1f71\u03bb\u03bb\u03b5\u03c3\u03b8\u03b5<\/a>, a form of \u1f10\u03bd\u03ac\u03bb\u03bb\u03bf\u03bc\u03b1\u03b9<\/a><\/td>\n<\/tr>\n
Psalm 7:15[11]<\/sup><\/a><\/td>\n\u05db\u0596\u05bc\u05b8\u05e8\u05b8\u05d4<\/td>\nmade<\/td>\ndigs<\/td>\n\u1f64\u03c1\u03c5\u03be\u03b5\u03bd<\/a> \/ \u1f64\u03c1\u03c5\u03be\u03b5<\/a>, forms of \u1f40\u03c1\u03cd\u03c3\u03c3\u03c9<\/a><\/td>\n<\/tr>\n
Psalm 22:16<\/td>\n\u05db\u05bc\u059c\u05b8\u05bd\u05d0\u05b2\u05e8\u05b4\u0597\u05d9 or \u05db\u05d0\u05e8\u05d5<\/td>\npierced<\/td>\nlike a lion they pin<\/td>\n\u1f64\u03c1\u03c5\u03be\u03b1\u03bd<\/a>, a form of \u1f40\u03c1\u03cd\u03c3\u03c3\u03c9<\/a><\/td>\n<\/tr>\n
Psalm 40:6<\/td>\n\u05db\u05bc\u05b8\u05e8\u05b4\u05a3\u05d9\u05ea\u05b8<\/td>\nhast thou opened<\/td>\nNote 18: Heb \u201cyou hollowed out\u201d<\/td>\n\u03ba\u03b1\u03c4\u03b7\u03c1\u03c4\u1f77\u03c3\u03c9<\/a>, a form of \u03ba\u03b1\u03c4\u03b1\u03c1\u03c4\u03af\u03b6\u03c9<\/a><\/td>\n<\/tr>\n
Psalm 57:6<\/td>\n\u05db\u05bc\u05b8\u05e8\u05a3\u05d5\u05bc<\/td>\nhave digged<\/td>\nhave dug<\/td>\n\u1f64\u03c1\u03c5\u03be\u03b1\u03bd<\/a>, a form of \u1f40\u03c1\u03cd\u03c3\u03c3\u03c9<\/a><\/td>\n<\/tr>\n
Psalm 94:13<\/td>\n\u05d9\u05b4\u05db\u05bc\u05b8\u05e8\u05b6\u0596\u05d4<\/td>\nbe digged<\/td>\nNote 15: Heb \u201cis dug\u201d<\/td>\n\u1f40\u03c1\u03c5\u03b3\u1fc7<\/a>, a form of \u1f40\u03c1\u03cd\u03c3\u03c3\u03c9<\/a><\/td>\n<\/tr>\n
Psalm 119:85<\/td>\n\u05db\u05bc\u05b8\u05bd\u05e8\u05d5\u05bc<\/td>\nhave digged<\/td>\ndig<\/td>\n\u03b4\u03b9\u03b7\u03b3\u1f75\u03c3\u03b1\u03bd\u03c4\u1f79<\/a>, a form of \u03b4\u03b9\u03b7\u03b3\u03ad\u03bf\u03bc\u03b1\u03b9<\/a><\/td>\n<\/tr>\n
Proverbs 16:27<\/td>\n\u05db\u05bc\u05b9\u05e8\u05b6\u05a3\u05d4<\/td>\ndiggeth up<\/td>\ndigs up<\/td>\n\u1f40\u03c1\u1f7b\u03c3\u03c3\u03b5\u03b9<\/a>, a form of \u1f40\u03c1\u03cd\u03c3\u03c3\u03c9<\/a><\/td>\n<\/tr>\n
Proverbs 26:27<\/td>\n\u05db\u05bc\u05bd\u05b9\u05e8\u05b6\u05d4<\/td>\ndiggeth<\/td>\ndigs<\/td>\n\u1f40\u03c1\u1f7b\u03c3\u03c3\u03c9\u03bd<\/a>, a form of \u1f40\u03c1\u03cd\u03c3\u03c3\u03c9<\/a><\/td>\n<\/tr>\n
Jeremiah 18:20<\/td>\n\u05db\u05b8\u05e8\u05a5\u05d5\u05bc<\/td>\nhave digged<\/td>\ndigging<\/td>\n\u03c3\u03c5\u03bd\u03b5\u03bb\u1f71\u03bb\u03b7\u03c3\u03b1\u03bd<\/a>, a form of \u03c3\u03c5\u03bb\u03bb\u03b1\u03bb\u03ad\u03c9<\/a><\/td>\n<\/tr>\n
Jeremiah 18:22<\/td>\n\u05db\u05b8\u05e8\u059a\u05d5\u05bc<\/td>\nhave digged<\/td>\ndug<\/td>\n\u1f10\u03bd\u03b5\u03c7\u03b5\u1f77\u03c1\u03b7\u03c3\u03b1\u03bd<\/a>, a form of \u1f10\u03b3\u03c7\u03b5\u03b9\u03c1\u03ad\u03c9<\/a><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Most were translated with forms of \u1f40\u03c1\u03cd\u03c3\u03c3\u03c9<\/a>.\u00a0 Mr. Gren offered some historical background on the manuscripts:[12]<\/sup><\/a><\/p>\n

The Qumran Psalters do not contain this verse. However, a scroll from the same era found at nearby Nahal Hever known as 5\/6HevPsalms reads, \u201cThey have pierced my hands and my feet\u201d!12<\/sup> Though the documents were found in 1951 or 52, this reading was not discovered until around 1997! Further, it did not appear in print until <\/em>The Dead Sea Scrolls Bible was published in 1999. The implications are enormous. Here we have a Hebrew text over 1,000 years older than the oldest known copy of the standard Hebrew Masoretic text, which supports the reading found in the Greek Septuagint, Syriac, and Vulgate. No longer can Hebrew scholars claim that the LXX, Syriac, and Vulgate are here faulty reflections of the original Hebrew.<\/em><\/p><\/blockquote>\n

John wrote about encounters between Jesus\u2019 and his disciples after his resurrection (John 20:19, 20, 24-27 NET):<\/p>\n

On the evening of that day, the first day of the week,[13]<\/sup><\/a><\/em> the disciples had gathered together[14]<\/sup><\/a><\/em> and locked the doors of the place because they were afraid of the Jewish leaders. \u00a0Jesus came and stood among them and said to them, \u201cPeace be with you.\u201d \u00a0When he had said this, he showed them his hands and his[15]<\/sup><\/a><\/em> side. \u00a0Then the disciples rejoiced when they saw the Lord\u2026<\/p>\n

Now Thomas (called Didymus), one of the Twelve, was not with them when Jesus[16]<\/sup><\/a><\/em> came. \u00a0The other disciples told him, \u201cWe have seen the Lord!\u201d \u00a0But he replied, \u201cUnless I see the wounds from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!\u201d<\/p>\n

Eight days later the disciples were again together in the house, and Thomas was with them. \u00a0Although the doors were locked, Jesus came and stood among them and said, \u201cPeace be with you!\u201d \u00a0Then he said to Thomas, \u201cPut your finger here, and examine my hands. \u00a0Extend your hand and put it into my side. \u00a0Do not continue in your unbelief, but believe.\u201d<\/p><\/blockquote>\n

If I were a Masorete<\/a> editing the Bible according to Jewish tradition, including the tradition of rejecting Jesus as Messiah, I wouldn\u2019t want any mention of dug, gouged or pierced hands and feet in an ancient Psalm of David.<\/p>\n

Tables comparing Psalm 22:15<\/a> and 22:16<\/a> in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 22:15 (21:16)<\/a> and 22:16 (21:17)<\/a> in the Septuagint (BLB and Elpenor), and tables comparing John 19:28, 29<\/a>; 20:19, 20<\/a> and 20:24<\/a> in the NET and KJV follow.<\/p>\n\n\n\n\n
\n

<\/a>Psalm 22:15 (Tanakh)<\/a><\/p>\n<\/td>\n

Psalm 22:15 (KJV)<\/a><\/td>\n\n

Psalm 22:15 (NET)<\/a><\/p>\n<\/td>\n<\/tr>\n

My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.<\/td>\nMy strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.<\/td>\nThe roof of my mouth is as dry as a piece of pottery; my tongue sticks to my gums. \u00a0You set me in the dust of death.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Psalm 22:15 (Septuagint BLB)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:16 (Septuagint Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

\u1f10\u03be\u03b7\u03c1\u1f71\u03bd\u03b8\u03b7 \u1f61\u03c2<\/a> <\/strong>\u1f44\u03c3\u03c4\u03c1\u03b1\u03ba\u03bf\u03bd \u1f21 \u1f30\u03c3\u03c7\u1f7b\u03c2 \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f21 \u03b3\u03bb\u1ff6\u03c3\u03c3\u1f71 \u03bc\u03bf\u03c5 \u03ba\u03b5\u03ba\u1f79\u03bb\u03bb\u03b7\u03c4\u03b1\u03b9 \u03c4\u1ff7 \u03bb\u1f71\u03c1\u03c5\u03b3\u03b3\u1f77 \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c2 \u03c7\u03bf\u1fe6\u03bd \u03b8\u03b1\u03bd\u1f71\u03c4\u03bf\u03c5 \u03ba\u03b1\u03c4\u1f75\u03b3\u03b1\u03b3\u1f73\u03c2 \u03bc\u03b5<\/td>\n\u1f10\u03be\u03b7\u03c1\u1f71\u03bd\u03b8\u03b7 \u1f61\u03c3\u03b5\u1f76<\/a> <\/strong>\u1f44\u03c3\u03c4\u03c1\u03b1\u03ba\u03bf\u03bd \u1f21 \u1f30\u03c3\u03c7\u1f7b\u03c2 \u03bc\u03bf\u03c5, \u03ba\u03b1\u1f76 \u1f21 \u03b3\u03bb\u1ff6\u03c3\u03c3\u1f71 \u03bc\u03bf\u03c5 \u03ba\u03b5\u03ba\u1f79\u03bb\u03bb\u03b7\u03c4\u03b1\u03b9 \u03c4\u1ff7 \u03bb\u1f71\u03c1\u03c5\u03b3\u03b3\u1f77 \u03bc\u03bf\u03c5, \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c2 \u03c7\u03bf\u1fe6\u03bd \u03b8\u03b1\u03bd\u1f71\u03c4\u03bf\u03c5 \u03ba\u03b1\u03c4\u1f75\u03b3\u03b1\u03b3\u1f73\u03c2 \u03bc\u03b5<\/td>\n<\/tr>\n
\n

Psalm 21:16 (NETS)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:16 (English Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

my strength was dried up like a potsherd, and my tongue is stuck to my throat, and to death’s dust you brought me down,<\/td>\nMy strength is dried up, like a potsherd; and my tongue is glued to my throat; and thou hast brought me down to the dust of death.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Psalm 22:16 (Tanakh)<\/a><\/p>\n<\/td>\n

Psalm 22:16 (KJV)<\/a><\/td>\n\n

Psalm 22:16 (NET)<\/a><\/p>\n<\/td>\n<\/tr>\n

For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.<\/td>\nFor dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.<\/td>\nYes, wild dogs surround me\u2014a gang of evil men crowd around me; like a lion they pin my hands and feet.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Psalm 22:16 (Septuagint BLB)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:17 (Septuagint Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

\u1f45\u03c4\u03b9 \u1f10\u03ba\u1f7b\u03ba\u03bb\u03c9\u03c3\u1f71\u03bd \u03bc\u03b5 \u03ba\u1f7b\u03bd\u03b5\u03c2 \u03c0\u03bf\u03bb\u03bb\u03bf\u1f77 \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1f74 \u03c0\u03bf\u03bd\u03b7\u03c1\u03b5\u03c5\u03bf\u03bc\u1f73\u03bd\u03c9\u03bd \u03c0\u03b5\u03c1\u03b9\u1f73\u03c3\u03c7\u03bf\u03bd \u03bc\u03b5 \u1f64\u03c1\u03c5\u03be\u03b1\u03bd \u03c7\u03b5\u1fd7\u03c1\u1f71\u03c2 \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c0\u1f79\u03b4\u03b1\u03c2<\/td>\n\u1f45\u03c4\u03b9 \u1f10\u03ba\u1f7b\u03ba\u03bb\u03c9\u03c3\u1f71\u03bd \u03bc\u03b5 \u03ba\u1f7b\u03bd\u03b5\u03c2 \u03c0\u03bf\u03bb\u03bb\u03bf\u1f77, \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1f74 \u03c0\u03bf\u03bd\u03b7\u03c1\u03b5\u03c5\u03bf\u03bc\u1f73\u03bd\u03c9\u03bd \u03c0\u03b5\u03c1\u03b9\u1f73\u03c3\u03c7\u03bf\u03bd \u03bc\u03b5, \u1f64\u03c1\u03c5\u03be\u03b1\u03bd \u03c7\u03b5\u1fd6\u03c1\u1f71\u03c2 \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c0\u1f79\u03b4\u03b1\u03c2<\/td>\n<\/tr>\n
\n

Psalm 21:17 (NETS)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:17 (English Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

because many dogs encircled me, a gathering of evildoers surrounded me. \u00a0They gouged my hands and feet;<\/td>\nFor many dogs have compassed me: the assembly of the wicked doers has beset me round: they pierced my hands and my feet.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>John 19:28, 29 (NET)<\/p>\n<\/td>\n

\n

John 19:28, 29 (KJV)<\/p>\n<\/td>\n<\/tr>\n

After this Jesus, realizing that by this time everything was completed, said (in order to fulfill the scripture), \u201cI am thirsty!\u201d<\/td>\nAfter this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u039c\u03b5\u03c4\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b5\u1f30\u03b4\u1f7c\u03c2<\/a> \u1f41 \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2 \u1f45\u03c4\u03b9 \u1f24\u03b4\u03b7 \u03c0\u1f71\u03bd\u03c4\u03b1 \u03c4\u03b5\u03c4\u1f73\u03bb\u03b5\u03c3\u03c4\u03b1\u03b9 (\u1f35\u03bd\u03b1 \u03c4\u03b5\u03bb\u03b5\u03b9\u03c9\u03b8\u1fc7 \u1f21 \u03b3\u03c1\u03b1\u03c6\u1f75), \u03bb\u1f73\u03b3\u03b5\u03b9\u0387 \u03b4\u03b9\u03c8\u1ff6<\/td>\n\u03bc\u03b5\u03c4\u03b1 \u03c4\u03bf\u03c5\u03c4\u03bf \u03b5\u03b9\u03b4\u03c9\u03c2 \u03bf \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03bf\u03c4\u03b9 \u03c0\u03b1\u03bd\u03c4\u03b1 \u03b7\u03b4\u03b7 \u03c4\u03b5\u03c4\u03b5\u03bb\u03b5\u03c3\u03c4\u03b1\u03b9 \u03b9\u03bd\u03b1 \u03c4\u03b5\u03bb\u03b5\u03b9\u03c9\u03b8\u03b7 \u03b7 \u03b3\u03c1\u03b1\u03c6\u03b7 \u03bb\u03b5\u03b3\u03b5\u03b9 \u03b4\u03b9\u03c8\u03c9<\/td>\n\u03bc\u03b5\u03c4\u03b1 \u03c4\u03bf\u03c5\u03c4\u03bf \u03b9\u03b4\u03c9\u03bd<\/a> <\/strong>\u03bf \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03bf\u03c4\u03b9 \u03c0\u03b1\u03bd\u03c4\u03b1 \u03b7\u03b4\u03b7 \u03c4\u03b5\u03c4\u03b5\u03bb\u03b5\u03c3\u03c4\u03b1\u03b9 \u03b9\u03bd\u03b1 \u03c4\u03b5\u03bb\u03b5\u03b9\u03c9\u03b8\u03b7 \u03b7 \u03b3\u03c1\u03b1\u03c6\u03b7 \u03bb\u03b5\u03b3\u03b5\u03b9 \u03b4\u03b9\u03c8\u03c9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
A jar full of sour wine was there, so they put a sponge soaked in sour wine on a branch of hyssop and lifted it to his mouth.<\/td>\nNow <\/strong>there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2 \u1f14\u03ba\u03b5\u03b9\u03c4\u03bf \u1f44\u03be\u03bf\u03c5\u03c2 \u03bc\u03b5\u03c3\u03c4\u1f79\u03bd\u0387 \u03c3\u03c0\u1f79\u03b3\u03b3\u03bf\u03bd \u03bf\u1f56\u03bd<\/a> \u03bc\u03b5\u03c3\u03c4\u1f78\u03bd<\/a> \u03c4\u03bf\u1fe6<\/a> <\/strong>\u1f44\u03be\u03bf\u03c5\u03c2 \u1f51\u03c3\u03c3\u1f7d\u03c0\u1ff3 \u03c0\u03b5\u03c1\u03b9\u03b8\u1f73\u03bd\u03c4\u03b5\u03c2 \u03c0\u03c1\u03bf\u03c3\u1f75\u03bd\u03b5\u03b3\u03ba\u03b1\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c4\u1ff7 \u03c3\u03c4\u1f79\u03bc\u03b1\u03c4\u03b9<\/td>\n\u03c3\u03ba\u03b5\u03c5\u03bf\u03c2 \u03bf\u03c5\u03bd<\/a> <\/strong>\u03b5\u03ba\u03b5\u03b9\u03c4\u03bf \u03bf\u03be\u03bf\u03c5\u03c2 \u03bc\u03b5\u03c3\u03c4\u03bf\u03bd \u03bf\u03b9<\/a> \u03b4\u03b5<\/a> \u03c0\u03bb\u03b7\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2<\/a> <\/strong>\u03c3\u03c0\u03bf\u03b3\u03b3\u03bf\u03bd \u03bf\u03be\u03bf\u03c5\u03c2 \u03ba\u03b1\u03b9<\/a> <\/strong>\u03c5\u03c3\u03c3\u03c9\u03c0\u03c9 \u03c0\u03b5\u03c1\u03b9\u03b8\u03b5\u03bd\u03c4\u03b5\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b7\u03bd\u03b5\u03b3\u03ba\u03b1\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c4\u03c9 \u03c3\u03c4\u03bf\u03bc\u03b1\u03c4\u03b9<\/td>\n\u03c3\u03ba\u03b5\u03c5\u03bf\u03c2 \u03bf\u03c5\u03bd <\/strong>\u03b5\u03ba\u03b5\u03b9\u03c4\u03bf \u03bf\u03be\u03bf\u03c5\u03c2 \u03bc\u03b5\u03c3\u03c4\u03bf\u03bd \u03bf\u03b9 \u03b4\u03b5 \u03c0\u03bb\u03b7\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 <\/strong>\u03c3\u03c0\u03bf\u03b3\u03b3\u03bf\u03bd \u03bf\u03be\u03bf\u03c5\u03c2 \u03ba\u03b1\u03b9 <\/strong>\u03c5\u03c3\u03c3\u03c9\u03c0\u03c9 \u03c0\u03b5\u03c1\u03b9\u03b8\u03b5\u03bd\u03c4\u03b5\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b7\u03bd\u03b5\u03b3\u03ba\u03b1\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c4\u03c9 \u03c3\u03c4\u03bf\u03bc\u03b1\u03c4\u03b9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>John 20:19, 20 (NET)<\/p>\n<\/td>\n

\n

John 20:19, 20 (KJV)<\/p>\n<\/td>\n<\/tr>\n

On the evening of that day, the first day of the week, the disciples had gathered together and locked the doors of the place because they were afraid of the Jewish leaders. \u00a0Jesus came and stood among them and said to them, \u201cPeace be with you.\u201d<\/td>\nThen the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u039f\u1f54\u03c3\u03b7\u03c2 \u03bf\u1f56\u03bd \u1f40\u03c8\u1f77\u03b1\u03c2 \u03c4\u1fc7 \u1f21\u03bc\u1f73\u03c1\u1fb3 \u1f10\u03ba\u03b5\u1f77\u03bd\u1fc3 \u03c4\u1fc7 \u03bc\u03b9\u1fb7 \u03c3\u03b1\u03b2\u03b2\u1f71\u03c4\u03c9\u03bd \u03ba\u03b1\u1f76 \u03c4\u1ff6\u03bd \u03b8\u03c5\u03c1\u1ff6\u03bd \u03ba\u03b5\u03ba\u03bb\u03b5\u03b9\u03c3\u03bc\u1f73\u03bd\u03c9\u03bd \u1f45\u03c0\u03bf\u03c5 \u1f26\u03c3\u03b1\u03bd \u03bf\u1f31 \u03bc\u03b1\u03b8\u03b7\u03c4\u03b1\u1f76 \u03b4\u03b9\u1f70 \u03c4\u1f78\u03bd \u03c6\u1f79\u03b2\u03bf\u03bd \u03c4\u1ff6\u03bd \u1f38\u03bf\u03c5\u03b4\u03b1\u1f77\u03c9\u03bd, \u1f26\u03bb\u03b8\u03b5\u03bd \u1f41 \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2 \u03ba\u03b1\u1f76 \u1f14\u03c3\u03c4\u03b7 \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03bc\u1f73\u03c3\u03bf\u03bd \u03ba\u03b1\u1f76 \u03bb\u1f73\u03b3\u03b5\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2\u0387 \u03b5\u1f30\u03c1\u1f75\u03bd\u03b7 \u1f51\u03bc\u1fd6\u03bd<\/td>\n\u03bf\u03c5\u03c3\u03b7\u03c2 \u03bf\u03c5\u03bd \u03bf\u03c8\u03b9\u03b1\u03c2 \u03c4\u03b7 \u03b7\u03bc\u03b5\u03c1\u03b1 \u03b5\u03ba\u03b5\u03b9\u03bd\u03b7 \u03c4\u03b7 \u03bc\u03b9\u03b1 \u03c4\u03c9\u03bd<\/a> <\/strong>\u03c3\u03b1\u03b2\u03b2\u03b1\u03c4\u03c9\u03bd \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd \u03b8\u03c5\u03c1\u03c9\u03bd \u03ba\u03b5\u03ba\u03bb\u03b5\u03b9\u03c3\u03bc\u03b5\u03bd\u03c9\u03bd \u03bf\u03c0\u03bf\u03c5 \u03b7\u03c3\u03b1\u03bd \u03bf\u03b9 \u03bc\u03b1\u03b8\u03b7\u03c4\u03b1\u03b9 \u03c3\u03c5\u03bd\u03b7\u03b3\u03bc\u03b5\u03bd\u03bf\u03b9<\/a> <\/strong>\u03b4\u03b9\u03b1 \u03c4\u03bf\u03bd \u03c6\u03bf\u03b2\u03bf\u03bd \u03c4\u03c9\u03bd \u03b9\u03bf\u03c5\u03b4\u03b1\u03b9\u03c9\u03bd \u03b7\u03bb\u03b8\u03b5\u03bd \u03bf \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03ba\u03b1\u03b9 \u03b5\u03c3\u03c4\u03b7 \u03b5\u03b9\u03c2 \u03c4\u03bf \u03bc\u03b5\u03c3\u03bf\u03bd \u03ba\u03b1\u03b9 \u03bb\u03b5\u03b3\u03b5\u03b9 \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03b5\u03b9\u03c1\u03b7\u03bd\u03b7 \u03c5\u03bc\u03b9\u03bd<\/td>\n\u03bf\u03c5\u03c3\u03b7\u03c2 \u03bf\u03c5\u03bd \u03bf\u03c8\u03b9\u03b1\u03c2 \u03c4\u03b7 \u03b7\u03bc\u03b5\u03c1\u03b1 \u03b5\u03ba\u03b5\u03b9\u03bd\u03b7 \u03c4\u03b7 \u03bc\u03b9\u03b1 \u03c4\u03c9\u03bd <\/strong>\u03c3\u03b1\u03b2\u03b2\u03b1\u03c4\u03c9\u03bd \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd \u03b8\u03c5\u03c1\u03c9\u03bd \u03ba\u03b5\u03ba\u03bb\u03b5\u03b9\u03c3\u03bc\u03b5\u03bd\u03c9\u03bd \u03bf\u03c0\u03bf\u03c5 \u03b7\u03c3\u03b1\u03bd \u03bf\u03b9 \u03bc\u03b1\u03b8\u03b7\u03c4\u03b1\u03b9 \u03c3\u03c5\u03bd\u03b7\u03b3\u03bc\u03b5\u03bd\u03bf\u03b9 <\/strong>\u03b4\u03b9\u03b1 \u03c4\u03bf\u03bd \u03c6\u03bf\u03b2\u03bf\u03bd \u03c4\u03c9\u03bd \u03b9\u03bf\u03c5\u03b4\u03b1\u03b9\u03c9\u03bd \u03b7\u03bb\u03b8\u03b5\u03bd \u03bf \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03ba\u03b1\u03b9 \u03b5\u03c3\u03c4\u03b7 \u03b5\u03b9\u03c2 \u03c4\u03bf \u03bc\u03b5\u03c3\u03bf\u03bd \u03ba\u03b1\u03b9 \u03bb\u03b5\u03b3\u03b5\u03b9 \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03b5\u03b9\u03c1\u03b7\u03bd\u03b7 \u03c5\u03bc\u03b9\u03bd<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
When he had said this, he showed them his hands and his side. \u00a0Then the disciples rejoiced when they saw the Lord.<\/td>\nAnd when he had so said, he shewed unto them his hands and his side. \u00a0Then were the disciples glad, when they saw the Lord.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b5\u1f30\u03c0\u1f7c\u03bd \u1f14\u03b4\u03b5\u03b9\u03be\u03b5\u03bd \u03c4\u1f70\u03c2 \u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03c0\u03bb\u03b5\u03c5\u03c1\u1f70\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2. \u1f10\u03c7\u1f71\u03c1\u03b7\u03c3\u03b1\u03bd \u03bf\u1f56\u03bd \u03bf\u1f31 \u03bc\u03b1\u03b8\u03b7\u03c4\u03b1\u1f76 \u1f30\u03b4\u1f79\u03bd\u03c4\u03b5\u03c2 \u03c4\u1f78\u03bd \u03ba\u1f7b\u03c1\u03b9\u03bf\u03bd<\/td>\n\u03ba\u03b1\u03b9 \u03c4\u03bf\u03c5\u03c4\u03bf \u03b5\u03b9\u03c0\u03c9\u03bd \u03b5\u03b4\u03b5\u03b9\u03be\u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03c4\u03b1\u03c2 \u03c7\u03b5\u03b9\u03c1\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03c4\u03b7\u03bd \u03c0\u03bb\u03b5\u03c5\u03c1\u03b1\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5<\/a> <\/strong>\u03b5\u03c7\u03b1\u03c1\u03b7\u03c3\u03b1\u03bd \u03bf\u03c5\u03bd \u03bf\u03b9 \u03bc\u03b1\u03b8\u03b7\u03c4\u03b1\u03b9 \u03b9\u03b4\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c4\u03bf\u03bd \u03ba\u03c5\u03c1\u03b9\u03bf\u03bd<\/td>\n\u03ba\u03b1\u03b9 \u03c4\u03bf\u03c5\u03c4\u03bf \u03b5\u03b9\u03c0\u03c9\u03bd \u03b5\u03b4\u03b5\u03b9\u03be\u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03c4\u03b1\u03c2 \u03c7\u03b5\u03b9\u03c1\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03c4\u03b7\u03bd \u03c0\u03bb\u03b5\u03c5\u03c1\u03b1\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5 <\/strong>\u03b5\u03c7\u03b1\u03c1\u03b7\u03c3\u03b1\u03bd \u03bf\u03c5\u03bd \u03bf\u03b9 \u03bc\u03b1\u03b8\u03b7\u03c4\u03b1\u03b9 \u03b9\u03b4\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c4\u03bf\u03bd \u03ba\u03c5\u03c1\u03b9\u03bf\u03bd<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>John 20:24 (NET)<\/p>\n<\/td>\n

\n

John 20:24 (KJV)<\/p>\n<\/td>\n<\/tr>\n

Now Thomas (called Didymus), one of the Twelve, was not with them when Jesus came.<\/td>\nBut Thomas, one of the twelve, called Didymus, was not with them when Jesus came.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u0398\u03c9\u03bc\u1fb6\u03c2 \u03b4\u1f72 \u03b5\u1f37\u03c2 \u1f10\u03ba \u03c4\u1ff6\u03bd \u03b4\u1f7d\u03b4\u03b5\u03ba\u03b1 (\u1f41 \u03bb\u03b5\u03b3\u1f79\u03bc\u03b5\u03bd\u03bf\u03c2 \u0394\u1f77\u03b4\u03c5\u03bc\u03bf\u03c2) \u03bf\u1f50\u03ba \u1f26\u03bd \u03bc\u03b5\u03c4\u1fbf \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f45\u03c4\u03b5 \u1f26\u03bb\u03b8\u03b5\u03bd \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2<\/td>\n\u03b8\u03c9\u03bc\u03b1\u03c2 \u03b4\u03b5 \u03b5\u03b9\u03c2 \u03b5\u03ba \u03c4\u03c9\u03bd \u03b4\u03c9\u03b4\u03b5\u03ba\u03b1 \u03bf \u03bb\u03b5\u03b3\u03bf\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b4\u03b9\u03b4\u03c5\u03bc\u03bf\u03c2 \u03bf\u03c5\u03ba \u03b7\u03bd \u03bc\u03b5\u03c4 \u03b1\u03c5\u03c4\u03c9\u03bd \u03bf\u03c4\u03b5 \u03b7\u03bb\u03b8\u03b5\u03bd \u03bf<\/a> <\/strong>\u03b9\u03b7\u03c3\u03bf\u03c5\u03c2<\/td>\n\u03b8\u03c9\u03bc\u03b1\u03c2 \u03b4\u03b5 \u03b5\u03b9\u03c2 \u03b5\u03ba \u03c4\u03c9\u03bd \u03b4\u03c9\u03b4\u03b5\u03ba\u03b1 \u03bf \u03bb\u03b5\u03b3\u03bf\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b4\u03b9\u03b4\u03c5\u03bc\u03bf\u03c2 \u03bf\u03c5\u03ba \u03b7\u03bd \u03bc\u03b5\u03c4 \u03b1\u03c5\u03c4\u03c9\u03bd \u03bf\u03c4\u03b5 \u03b7\u03bb\u03b8\u03b5\u03bd \u03bf <\/strong>\u03b9\u03b7\u03c3\u03bf\u03c5\u03c2<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
Psalm 22, Part 10<\/em><\/a><\/div>\n
Back to Forgiveness and my Religious Mind<\/em><\/a><\/div>\n
Back to Psalm 22, Part 13<\/em><\/a><\/div>\n
<\/div>\n
\n

<\/a>[1]<\/sup> John 19:28b (NET)<\/p>\n

<\/a>[2]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf\u03c5\u03bd<\/a> (KJV: Now<\/em>) here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[3]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bf\u1f56\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf\u03b9<\/a> \u03b4\u03b5<\/a> (KJV: and<\/em>).<\/p>\n

<\/a>[4]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bc\u03b5\u03c3\u03c4\u1f78\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c0\u03bb\u03b7\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2<\/a> (KJV: they filled<\/em>).<\/p>\n

<\/a>[5]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had the article \u03c4\u03bf\u1fe6<\/a> preceding sour wine<\/em>.\u00a0 The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n

<\/a>[6]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03ba\u03b1\u03b9<\/a> (KJV: and<\/em>) here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[7]<\/sup> NET note 85<\/a>: The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.<\/p>\n

<\/a>[8]<\/sup> The word \u05d1\u05bc\u05b0\u05d0\u05b5\u05bd\u05e8<\/a>, a well<\/em>, has three of the same letters as \u05db\u05bc\u059c\u05b8\u05bd\u05d0\u05b2\u05e8\u05b4\u0597\u05d9.<\/p>\n

<\/a>[9]<\/sup> The word \u05d1\u05bc\u05b0\u05d0\u05b5\u059e\u05e8<\/a>, The well<\/em>, has three of the same letters as \u05db\u05bc\u059c\u05b8\u05bd\u05d0\u05b2\u05e8\u05b4\u0597\u05d9.\u00a0 Also, the word \u05d7\u05b2\u05e4\u05b8\u05e8\u05a3\u05d5\u05bc\u05d4\u05b8<\/a>, digged<\/em>, is an apparent synonym for \u05db\u05bc\u05b8\u05e8\u05a8\u05d5\u05bc\u05d4\u05b8\u0599<\/a>, delved<\/em>\/digged<\/em>\/opened<\/em>.\u00a0 It was \u05d7\u05b2\u05e4\u05b8\u05e8\u05a3\u05d5\u05bc\u05d4\u05b8<\/a> that was translated \u1f64\u03c1\u03c5\u03be\u03b1\u03bd<\/a> (a form of \u1f40\u03c1\u03cd\u03c3\u03c3\u03c9<\/a>) in the Septuagint.<\/p>\n

<\/a>[10]<\/sup> Net note 93<\/a>: The verb \u05ea\u05b4\u05db\u05b0\u05e8\u05d5\u05bc (tikhru) is from \u05db\u05bc\u05b8\u05e8\u05b8\u05d4 (karah), which is found in 41:6 with \u05e2\u05b7\u05dc (\u02bfal), to mean \u201cto speculate\u201d on an object. The form is usually taken to mean \u201cto barter for,\u201d which would be an expression showing great callousness to a friend (NIV). NEB has \u201churl yourselves,\u201d perhaps following the LXX \u201crush against.\u201d but G. R. Driver thinks that meaning is very precarious. As for the translation, \u201cto speculate about [or \u201cover\u201d] a friend\u201d could be understood to mean \u201cengage in speculation concerning,\u201d so the translation \u201cauction off\u201d has been used instead.<\/p>\n

<\/a>[11]<\/sup> Tanakh\/KJV: He made<\/em> (\u05db\u0596\u05bc\u05b8\u05e8\u05b8\u05d4<\/a>) a pit, and digged <\/em>(\u05d5\u05b7\u05bd\u05d9\u05bc\u05b7\u05d7\u05b0\u05e4\u05bc\u05b0\u05e8\u05b5\u0591\u05d4\u05d5\u05bc<\/a>) it<\/em>\u2026<\/p>\n

<\/a>[12]<\/sup> Conrad R. Gren<\/a>, \u201cPiercing the Ambiguities of Psalm 22:16 and the Messiah\u2019s Mission<\/a>,\u201d June 2005 the Journal of Evangelical Theological Society<\/a><\/p>\n

<\/a>[13]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the article \u03c4\u03c9\u03bd<\/a> preceding \u03c3\u03b1\u03b2\u03b2\u03b1\u03c4\u03c9\u03bd<\/a>.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.\u00a0 See NET note 1<\/a>.<\/p>\n

<\/a>[14]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c3\u03c5\u03bd\u03b7\u03b3\u03bc\u03b5\u03bd\u03bf\u03b9<\/a> (KJV: assembled<\/em>) here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.\u00a0 See NET note 31<\/a>.<\/p>\n

<\/a>[15]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b1\u03c5\u03c4\u03bf\u03c5<\/a> here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[16]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the article \u03bf<\/a> preceding Jesus<\/em>.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

This is a continuing look into Psalm 22 as the music in Jesus\u2019 heart as He endured the cross. Masoretic Text Septuagint Psalm 22:15 (Tanakh) Psalm 22:15 (NET) Psalm 21:16 (NETS) Psalm 21:16 (Elpenor English) My strength (\u05db\u05bc\u05b9\u05d7\u05b4\u0597\u05d9) is dried … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4960,4534],"tags":[5265,5266,5268,5269,5264,5267],"class_list":["post-17013","post","type-post","status-publish","format-standard","hentry","category-psalm-22","category-section-five","tag-john-1928","tag-john-1929-30","tag-john-2019-20","tag-john-2024-27","tag-psalm-2215","tag-psalm-2216"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/17013","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=17013"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/17013\/revisions"}],"predecessor-version":[{"id":20845,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/17013\/revisions\/20845"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=17013"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=17013"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=17013"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}